Commentari biblici

Ch. Leviticus 19:1-37. A Miscellany of Laws, Moral and Ceremonial

The fragmentary character of this ch. is apparent on a first reading. The ch. thus affords ample ground for the conclusion that it is composite, although it may be impossible to trace with certainty the process of compilation. The commands and exhortations are (with the exception of Leviticus 19:6-8; Leviticus 19:20-22) in the second person, with numerous shiftings between singular and plural. The natural inference is that material from various sources has been gathered by a compiler who has not allowed himself much editorial freedom.

This ch. contains precepts relating to religious observances (sabbath Leviticus 19:3; Lev 19:30; sacrifice Leviticus 19:5-8; Lev 19:21-22, etc.), moral duties (towards parents 3, against stealing and lying Leviticus 19:11-12, etc.), administration of justice (Leviticus 19:15; Lev 19:35), care of the poor and stranger (Leviticus 19:9-10; Lev 19:33-34), just weights and measures (Leviticus 19:36), etc. They are introduced by the command, ‘Ye shall be holy: for I the Lord your God am holy’ (Leviticus 19:1). They illustrate the spirit in which commands should be obeyed by a holy people serving a holy God. Many of them are also found in the Decalogue (Exodus 20), the book of the Covenant (Exodus 21-23), and Deut., though expressed in different terms. No reason for their selection or arrangement is apparent, and their position between chs. 18 and 20, which contain almost identical precepts on matters of a very different character, is remarkable.

The introductory command in Leviticus 19:2, together with the reference to the deliverance from Egypt (Leviticus 19:36), forms an exhortation similar to that of Leviticus 11:44 a, Leviticus 11:45, and the phrase, ‘I am the Lord,’ or more fully, ‘I am the Lord your God,’ occurs more frequently than in chs. 18 or 20

Leviticus 19:1-2 set forth the fundamental principle which gives the Laws of Holiness their special character (see pp. xlviii f.). The remainder of the ch. may be divided thus (excluding for the moment Leviticus 19:5-8; Leviticus 19:21-22): (1) Leviticus 19:3-4, which have a kinship with the first part of the Decalogue (Exodus 20:3-12), (2) Leviticus 19:9-21, analogous to certain precepts in the latter part of the Decalogue, (3) Leviticus 19:23-37, consisting of a special introduction (Leviticus 19:23) and supplementary directions of a more general nature. In this last part (as in Leviticus 19:2-8) the 2nd pers. pl. prevails, and the sing. (on the whole) in Leviticus 19:9-19.

The whole ch. may be referred to H, with the exception of Leviticus 19:21-22, which are shown by their character to belong to P. Leviticus 19:5-8, dealing with the time within which the Peace-Offering must be consumed, might also, as far as its subject is concerned, be ascribed to P but for the fact that its directions do not quite harmonise with the similar passage (Leviticus 7:15-18), which is undoubtedly part of P. There, of the three classes into which the Peace-Offering is subdivided, one only (the Thank-Offering) must be consumed on the same day, while the remainder of the other two (the vow and the Freewill-Offering) may be kept uneaten till the morrow. Here no such distinction is made. With Leviticus 19:5 cp. Leviticus 22:29, ‘that ye may be accepted,’ and the note on Leviticus 1:3.

Notwithstanding the parallelisms which have been traced between some parts of this ch. and certain precepts in the Decalogue any such influence on the arrangement of directions in this ch. is far from being established. Paton’s position, e.g., seems quite unjustified, when he says (loc. cit. p. 53), ‘It cannot be doubted that it was the intention of the original H to follow the order of thought of the Decalogue.’ It will be seen that so far as the commands are common to the two passages, they differ much in their order.

3. his mother, and his father] The command in the Decalogue is to ‘honour,’ here to ‘fear,’ or act reverently towards parents. The mother is put first, as in Leviticus 21:2. This order probably indicates diversity of origin. But Rashi, on the authority of the Midrashic commentary, Mechilta, on Exodus 20, accounts for this order on the ground that the child by nature fears the father more than the mother.

ye shall keep my sabbaths] Repeated in Leviticus 19:30. For the sabbath law cp. Leviticus 26:2; Exodus 31:13. It has been remarked that the two injunctions associated together in this v. are the only two positive commands in the Decalogue.

4. Turn ye not unto] As in Leviticus 19:31 (A.V. ‘Regard not’), and Leviticus 20:6.

idols] (’ělîlîm) things of nought R.V. mg. See reference there. The Heb. word occurs only here and Leviticus 26:1 in Pentateuch; a word of uncertain etymology, possibly suggesting the idea of gods from its sound (similar to that of ’ël and ’ĕlôhîm), but always associated with the idea of worthlessness. It is used by the prophets ironically of false gods in contrast to the true God.

molten gods] See Exodus 34:17. Cp. Deuteronomy 27:15.

5–8. See introd. note to ch.

7. it is an abomination] As in Leviticus 7:18. See note there.

The precepts in Leviticus 19:9-18 set forth the duty of each man towards his neighbour, especially towards the poor, and such as are in need of protection.

9–11. Cp. Leviticus 23:22. The law of gleaning: a portion of the produce of the soil is to be left for the poor. A similar law is found in Deuteronomy 24:19-21. The word translated ‘the fallen fruit’ (‘every grape,’ A.V.) occurs only here in O.T., but is of common occurrence in Mishnaic Heb. to denote a particular object as distinguished from the general name of the class to which it belongs. The traditional interpretation is that the grapes were to be gathered in bunches, but a single grape was to be left, as well as those that fell to the ground during the gathering. The law is expressed in 2nd pers. sing. and in Leviticus 23:22.

11, 12. Precepts analogous to those in the Decalogue and expressed in 2nd pers. plur. (except the last).

13, 14. Cp. Deuteronomy 24:14-15; Malachi 3:5; James 5:4. Precepts expressed in 2nd pers. sing. against unjust dealing, and taking advantage of a neighbour’s infirmities. Though the deaf cannot hear, the curse must not be uttered, and the helpless condition of the blind calls for protection and the removal of stumblingblocks (cp. Deuteronomy 27:18). Cp. Job’s description of his conduct, ‘I was eyes to the blind’ (Job 29:15).